XIII. THE TWO SONS

descendants of Jacob, while Isaac stands for the spiritual people of God, the house hold of faith, “the Israel of God.” Both, we say, could equally claim Abraham as their father; and Ishmael had the prior claim by fourteen years, during which time he was the only child of Abraham, and also the heir-apparent of the promise. But the great difference between the two is that Ishmael was born “after the flesh,” whereas Isaac was supernaturally born, “after the Spirit.” Isaac was, in one word, a miracle, and so is everyone that is born of the Spirit.

There was a brief time (from the birth of Isaac until he was weaned) during which the two sons lived under the same roof; and it is written that, during that time, “he that was born after the flesh persecuted him that was born after the Spirit” (Gal. 4:29). This is applied for us by the brief comment, “Even so it is now.” The apostle applied the illustration primarily to the persecution being then carried on by the Jews, the earthly Israel, against the saints, the true Israel. Paul had been the the leader of this persecution, but now he had become the chief sufferer from it. Was he proving in that way the truth of what he declared in chapter 6:7, that “Whatsoever a man soweth that shall he also reap’’?

But the illustration of the two sons of Abraham reaches much farther than that. It applies to a situation which ever confronts the spiritual seed of Abraham. It is a situation out of which persecution is sure to arise if they refuse to conform to the desires of the flesh and the ways of the world in regard to religious customs and observances, particularly the observance of so called “holy days,” and seasons, such as the “Christmas season.”

What should be impressed upon us first of all is the sharp line of separation which the Word of God draws between all that Ishmael stands for and all that Isaac stands for. This difference teaches us that we should keep ourselves “free” from everything that is of the works of the flesh, and particularly its religious works. Those things are absolutely foreign to us who arc the children of promise. They belong exclusively to the children of the bondwoman. To adopt them, therefore, or to take part in them, is to deny our heavenly birth and our citizen ship in the New Jerusalem, which is “free,” and to surrender the liberty we have in Christ, wherewith lie has “made us free” through His death on the cross.

When Christ came to the nation Israel, there were in the mass of that nation many Ishmael’s and a few Isaac’s. Rut they were not separated; for all counted- themselves Abraham’s seed, and boasted of it (John 8: 33). But now there was to be a separation. For the Isaac’s were to come out from among the Ishmael’s, and the Ishmael’s were to be “cast out” (Mat. 8:12). Those who heard the voice of the Son of God and believed

on Him were “Isaacs.” They came out from the great mass of “Ishmaels” and followed Him. The little remnant (represented by Isaac) who repented at the preaching of John the Baptist, and so were “prepared for the Lord,” received Him, and to them He gave power to become the children of God; for they were the true seed of Abraham (John 1 : 10-13). It is important to see that John’s ministry had reference to this very matter. For he warned the Pharisees and Sadducees, saying: “Bring forth fruits meet for repentance, and think not to say within your selves, We have Abraham to our father” (Mat. 3:8, 9). The lesson unfolded for us by Paul in Galatians was briefly taught by the Lord in one of His discussions with the Scribes and Pharisees. He had given “to those Jews which believed on Him” the promise: “If ye continue in My Word, then are ye My disciples indeed; and ye shall know the truth, and the truth shall make you free” (John 8:31, 32).

What the Lord meant by “the truth” is undoubtedly the full “truth of the Gospel” as unfolded in the New Testament, that is to say “the law of the Spirit of life in Christ Jesus” which makes “free from the law of sin and death ” But the scribes and Pharisees objected to that saying of the Lord, and answered Him: “We be Abraham’s seed, and were never in bondage to any man: how sayest thou, Ye shall be made free”? The Lord’s reply shows that He was speaking of spiritual bondage, that of sin, and of the spiritual freedom from the dominion of sin, which He alone can give, and which the children of God alone possess. Jesus answered them, “Verily, verily I say unto you, whosoever committeth sin is the servant (bond slave) of sin. And the servant abideth not in the house forever: but the Son abideth ever. If the Son therefore shall make you free, ye shall be free indeed.” It is easy to see in these words a reference to the same truth which is illustrated in the allegory of Galatians 4. The “son” of the house abideth in it, as did Isaac the true son and heir of his father. But the servant has no title to be there, and may be cast out, as was Ishmael.

In the verses that follow we find the clear distinction, to which we have been calling attention, between Abraham’s descendants after the flesh, and the true children of Abraham, that is, those who are of the faith of Abraham.

For the Lord said to them: “I know that ye are Abraham’s seed; but ye seek to kill Me, because My word hath no place in you.” (v. 37). Thus He acknowledged them to be the natural descendants of Abraham. But He immediately added: “If ye were Abraham’s children, ye would do the works of Abraham,” that is to say works of faith (v. 38).

There is also here a lesson for us as individuals. For inasmuch as we

who are of the faith of Jesus Christ are the children of Abraham not by the bond woman but by the free woman, we ought to give careful attention to the lesson which this illustration has for us personally. We have each in the house of our mortal body an Ishmael— the old man—and also an Isaac—the new man. That which was born of the flesh was, prior to our conversion, the only occupant of the premises, and hence he had the full and undisputed use of our members. During that time we had certain religious sentiments (stronger with some than with others), and these we sought to satisfy by engaging in dead religious works, going to church, taking part in “services,” keeping days, receiving the “sacrament,” and the like. Not only are these “works” the things to which the old nature (Ishmael) instinctively turns for the satisfaction of its religious yearnings, or in the attempt to quiet a troublesome conscience, but the fact is, that there is nothing else to which it can resort for such purposes. Hence God gave certain religious observances to “Israel after the flesh,” but they were to serve only a fleshly purpose—“to the purifying of the flesh” (Heb. 9:13)—and they were parts of a temporary system, which was to last only “until the time of reformation” (Heb. 9: 10-11)—that is, till Christ should come.

But, when all these religious works proved to be vain, and when, awakened through the gospel, we sought God’s mercy freely offered in Christ Jesus—then a new creature came into existence. Isaac was born in our heart; and for a time it was all “laughter,” the joy of the first dawning consciousness of salvation full and free through the atoning blood of Jesus Christ. We thus fulfilled Sarah’s prophecy when she said: “All that hear will laugh with me” (Gen. 21:6). But Ishmael was not by any means disposed to vacate the premises, nor to yield up to the new-comer the use of the members of the mortal body. Hence there ensued a struggle, answering to the persecution which little Isaac endured at the hands of his older half-brother. We found indeed that “that which is born of the flesh is flesh,” and that it cannot be changed into something different. We found also that, if we had to fight it out alone, the flesh would invariably get the better of us. But it is in view of this very need (amongst other purposes) that God has given His Holy Spirit to dwell in us. This is the meaning of verses 16 and 17 of chapter 5:

“I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. For the flesh lusteth against (or has desires contrary to) the Spirit, and the Spirit against the flesh; and these are contrary the one to the other; so that ye cannot do the things that ye would.”

It is only through the Spirit then that we can success fully oppose the

flesh. Merely to set our own wills against the cravings of the flesh, even when those cravings are recognized as both sinful and also dangerous to health and even life—is vain. Sometimes the conflict is indeed a matter of life and death. Thus in Romans 8: 13 it is writ ten : “For if ye (children of God) live after the flesh, ye shall die; but if ye through the Spirit do put to death the deeds of the body, ye shall live.”

The writer has proved the truth of these Scriptures more than once in his experiences. For example, and as a pertinent illustration, he would mention that in his unconverted days he was in bondage to the habit of smoking, and though he made many efforts, even putting forth all his willpower, he could not escape from that bondage. The last human physician he ever consulted about his health told him that he must give up smoking, as his heart was seriously affected; but the best he could do was to desist for a few days. Some months later, however, when as a “new creature in Christ Jesus,” he came, to see that the habit was grieving to God’s Spirit, he found strength in less than one moment, “through the Spirit,” to put that habit to death, and was delivered instantly and permanently from even the desire to indulge in what had been for many years a necessity. That was more than sixteen years ago. “Therefore we are not debtors to the flesh to live after the flesh”; for there is no need that a child of God, having the Spirit of God as his “Comforter” (One at hand to help, is what the word signifies), should be “in bondage” to any form of fleshly gratification.

The words of 2 Cor. 3: 17, may be fittingly referred to in this connection. The passage in which they occur is like that of Galatians 4, a comparison (though with a view to different aspects of the matter) between the two covenants. Here we see again that the covenant of law is characterized by bondage, condemnation and death; whereas the covenant of grace is characterized by righteousness, life and liberty. The passage contains, near the end, these words: “Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.” Thus the thought of liberty is specially associated with the Spirit.

The special “liberty” spoken of in the passage quoted from 2 Corinthians, is deliverance from the blinding power of darkness,’ so that we, contemplating and reflecting as in a mirror the glory of the Lord, revealed in the Scriptures, are being changed into the same image from glory (seen in Him its Source) to glory, as wrought by the power of the Spirit, in us. The passage also indicates a progressive advance in conformity to the image of Christ, as from one degree of glory to another.

This lesson is exceedingly practical, and is of precious value.

But there is more to be learned by us for our individual profit, from the allegory of the two sons of Abraham.

The spiritual children of Abraham are liable to exhibit the traits of their father in repeating the things done by him which were not of faith. Thus we find Isaac practising the same deception his father had practised, in pre tending that Rebekah was his sister, and not his wife (Gen. 26:7). So we need to be watchful against the treachery and deception of our natural hearts. What is particularly to be noticed in the case of the Hagar episode is that it was a plan suggested by Sarah (which would naturally have commended it to Abraham), and was adopted by him for the purpose of accomplishing the revealed will of Cod. We may be sure also that Abraham “prayed about it,” which often is made to take the place of obedience to the written Word, especially when some cherished plan of our own is in view—it may be even in connection with the work of the Lord. It is easier and more natural to “pray about it” and go our own way, than to follow the Word of the Lord. But our lesson plainly teaches us that, although a plan may be suggested by one whose opinion we value, even by a beloved wife—and though it may be devised for the accomplishment of some known purpose of God—and although He may not interfere, but allow it, so far as appearances go, to succeed —yet it may serve not to advance His object, but to retard it. In all such cases we will find that the outcome of our well-laid plans and painstaking efforts is, after all, only an “Ishmael.”

“He that believeth shall not make haste” (Isa. 28:16). Hence in making haste to accomplish some good end, we may be acting not in faith, but in the flesh. Here again the help of the Spirit is needed to overcome and restrain the impulsiveness of the flesh, and to enable us to wait until God’s full time comes, and then we will see His object accomplished in His own way, not at all through our efforts, but through ourselves as instruments in His hands. For we need the Spirit of God not only to enable us to put to death the doings of the body, and to walk in God’s ways, and to bring forth fruit, but also to wait. “For we through the Spirit do wait for the hope of righteousness by faith” (5:5).

Looking now to a broader application of our illustration, it is easy to see that it strikingly corresponds with the situation in which the household of faith, as a whole, finds itself at the present time. There is a clear resemblance between Ishmael and nominal Christianity. Christendom claims Abraham for its father, so to speak; and indeed, in a sense, it is derived from the same sources as true Christianity. However, it was born,

as it were, of the Egyptian woman—the world. And just as Isaac was daily confronted by his big brother Ishmael (until the bond-woman and her son were finally “cast out’’), even so the weak little company of true believers is in contact hourly with the great modern Christendom and her children, who are “in bondage” to systems of religious rites and ceremonies, especially the observance of days (“Easter,” “Christmas,” etc.), and seasons (“Lent, “Advent,” etc.), to which the more religiously-minded attach great importance. There is, therefore, that ever present danger of slipping into these forbidden ways; and hence we should give heed to the exhortation that bids us “Stand fast in the liberty wherewith Christ has made us free, and not be entangled again with the yoke of bondage” (5: I).

Great help in the interpretation of this allegory is found in verse 27, which is quoted from the first verse of Isaiah 54. This tells us that the grand prophecy of that chapter refers to the true Israel, which represents also the Jerusalem above, which is free, and is “the mother of us all.” This surely is of the deepest interest; but since we have given some thoughts about the prophecy of Isaiah 54 in other writings, our present comments will be brief.

In view of the parallel expressions “Abraham, who is the father of us all” (Rom. 4: 16) and “Jerusalem which is above * * * which is the mother of us all” (Gal. 4: 26, 27), it is of great interest to know that Abraham was looking for the City which has the glorious foundations described in this prophecy, which City is the final outlook of all the household of faith. (Comp. Isa. 54:11, 12, Heb. 11:10; Rev. 21:19, 20).

Isaiah 53 contains the foretelling of the sufferings, death and burial of Christ (verses 4-9), and in this connection the question is asked: “Who shall declare His generation? For He was cut off out of the land of the living.” Being thus “cut off” without any to succeed to His Name (cf. Dan. 9:26), who shall declare His generation ? But, notwithstanding that He was “cut off,” verse 10 contains the clear promise: “He shall see His seed.” And in the next chapter we have, in glowing prophecy, the new family—mother and children—the Lord Himself, the Redeemer, being the “Husband.”

The history of this desolate woman, now become the mother of a great family, corresponds wonderfully with that of Sarah. Sarah was barren and did not bear. That was “the shame of her youth.” There was also “the reproach of her widowhood,” this expression being a reference to the time when Hagar was the actual wife of Abraham (referred to in quotation in Gal. 4:27, as “she which hath the husband”). Then, in Sarah’s old age, there was the intervention of the Lord “with great mercies” result ing in

“Laughter,” insomuch that the shame of her youth was forgotten and the reproach of her widowhood not remembered any more.

Not only so, but the children of this desolate one who became, when past all hope, the subject of God’s rich mercies, were to be “more than the children of the married wife.”

Moreover, in verse 10 God’s “covenant” is mentioned, and although the word “everlasting” is not used in that verse (it is found in chapter 55:3), the covenant is said to be stedfast as the hills. Hence it is easy to trace the application of the prophecy to this dispensation. The believing remnant of Israel which repented at the preaching of John the Baptist, is represented by Sarah as a type, and by the desolate woman of Isaiah 54 as a prophetic symbol. At the time of Christ’s coming, Israel was old, barren, “as good as dead,” and past all hope of bringing forth fruit for God. There were a few individual believers among the mass of Israel, but no family, no “household of faith,” distinct from the nation as a whole. But, after the resurrection of Christ, the Spirit comes down, quickening those who repent and believe, giving birth through the gospel to the “many sons” whom God is now bringing unto glory, and uniting them into a distinct family (“the household of God”).

Then began, also, the “casting out” of those born after the flesh. This, with the simultaneous bringing in of Gen tile believers, was foretold by the Lord in one of His first prophetic utterances when, in commending the faith of the Gentile centurion, He said:

“Verily I say unto you, 1 have not found so great faith, no, not in Israel. And I say unto you that many shall come from the east and west, and sit down with Abraham and Isaac and Jacob” (the stock or trunk of the olive tree) “in the Kingdom of heaven, but the children of the kingdom shall be cast out into outer darkness” (Mat. 8: 10-12).

Peter also, in addressing the multitude in Jerusalem after the healing of the impotent man, referred to the casting out of unbelieving Jews. For after quoting God’s promise through Moses, of the coming of a special “Prophet,” Peter said:

“And it shall come to pass that every soul which will not hear that Prophet shall be destroyed from among the people” (Acts 3:23).

This same truth is plainly taught by Paul also in the illustration of the olive tree, found in Romans 11 : 16-32. In studying this illustration it should he noticed that the subject of the passage is the true “Israel” (here called the “remnant according to the election of grace,” v. 5). Paul is distinguishing this “remnant,” which answers to Isaac, from the mass of unconverted Israelites, answering to Ishmael. The nation in its entirety

is likened to an olive tree, whereof Abraham is the root. But many of “the branches,” representing the unbelieving members of the house of Israel, were “broken off” (v. 17). This word “broken off” corresponds to the “cast out” of Mat. 8: 12, and of Gal. 4: 30, and the “destroyed” of Acts 3: 23. The“breaking off” of the “natural branches” (v. 24), that is to say, of the unbelieving Israelites whose eyes were blinded and whose hearts were hardened, left only the spiritual branches, the believing Israelites, joined to the stock of the olive tree (See Jer. 11: 16, 17). But now a marvellous thing happens—a thing which indeed was al ways part of God’s great plan of redemption, but which had been hidden in previous ages and therefore is called a “mystery,” namely this, that believing Gentiles, arc now “grafted in among” the natural olive branches and are made to partake of the root and fatness of the olive tree.

Thus “the Israel of God” is constituted by means of two distinct operations. The first is the cutting off of those Israelites who refuse Christ; and the second is the adding of those from among the Gentiles who accept Christ when presented to them by the gospel.

We have said that the “root” of the olive tree represents Abraham. The “fatness” (or richness) thereof re presents the “Blessing” promised through Abraham, which is first of all Christ, and the Holy Spirit Who is given by and through Christ. We have seen that “the blessing of Abraham” is the Spirit (Gal. 3:14) ; and, moreover, the olive, from which the oil is produced, is emblematic of Christ giving the Holy Spirit to those “who are of the household of faith” (Gal. 6:10).

The word “partakest of” in Romans 11:17, is also instructive and helpful in guiding us to the meaning of this passage. All believers partake of “the root,” for all are the children of Abraham, who is “the father of us all.” They “partake” also of all the promises, particularly “the promise in Christ” (Eph. 3:6-8), and “the promise of the Spirit” (Gal. 3: 14). Thus we read in Hebrews 4:14, “For we are made partakers of Christ, if we hold the be ginning of our confidence stedfast to the end” (as every real child of Abraham will do); and in Hebrews 6:4, “Who were once enlightened, and have tasted of the Heavenly Gift, and were made partakers of the Holy Ghost.”12

12 This passage refers to believers. The word “enlightened” means only one thing, and it is impossible to apply it to those who are in nature’s darkness. Only those who have been born again have been “enlightened,” have “tasted of the Heavenly Gift,” God’s living Bread (John 6:32), and have been made “partakers of the Holy Ghost.” There arc many reasons why these will never “fall away,” and one of those reasons is that, if they should do so, it would be

The “mystery” which in other ages was not made known by revelation of God unto the sons of men, but which “is now revealed unto His holy apostles and prophets13 by the Spirit” (Eph. 3: 5), has to do with the partaking by Gentiles, equally with believing Jews, in “the unsearchable riches of Christ.” It is easy to see that the figure of the olive tree wonderfully illustrates this truth; for, as both the natural branches and the grafted-in branches partake equally of the life of the tree, so believing Jews and believing Gentiles are equally the members of Christ, par taking equally of His life, and of the same Holy Spirit (Eph. 2:14, 15).

An important detail of “this mystery” is stated in Romans 11:25, 26, namely, that the present blindness (or hardness) which has happened in part to Israel (i. c., to the part that believes not), is to last only ‘until the fulness of the Gentiles be come in.” For then “There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob” (v. 26).

Thus we see that “the bond-woman and her son”—the house of Israel after the flesh—are “cast out,” having no part or share in the present “Blessing,” the Holy Spirit, or in the coming “Inheritance.” For thus it is written to Gentiles who believe in Christ:

“In Whom, having believed, ye were sealed with that Holy Spirit of Promise: Who is the Earnest of our inheritance until the redemption of flic purchased possession” (Eph. 1: 13, Gr.; see also Eph. 4: 30).

In this “Blessing” and “Promise,” believing Gentiles share with believing Jews; and on the other hand unbelieving Jews equally with unbelieving Gentiles arc shut out. The former are cast out, and the latter are left out.

XIV. THE TWO MOUNTAINS: THE TWO CITIES

“For the Lord hath chosen Zion; He hath desired it for His habitation This is my rest forever ; here will I dwell ” (Psa. 132:13,14).

Iii the passage we are studying only one of the moun tains is named. We read that one covenant was from the Mount Sinai, which covenant impossible to renew them again unto repentance.” Mere “professors” (to whom this passage is sometimes applied) may “fall away” from their empty profession (as the present writer did) and yet may be brought to repentance. But that would not be a “renewing”; for the renewal here spoken of is the new birth which can happen only once in any man’s experience. For an explanation of this- interesting passage see God’s Pilgrims, Revised Ed., chap. 10. 13 Not to Paul only or even primarily, but to all the apostles and New Testament prophets, and to some before Paul was converted.